Editing Middle Way (section)

=== Tibetan Buddhism ===
In [[Tibetan Buddhism]], there are numerous interpretations of Madhyamaka philosophy, all of which represent the intent of the Buddha's middle way and the right view outlined by Nagarjuna. Among some of the most influential views are the following:

====Rangtong - Empty of Self====
This philosophy is upheld by the [[Gelug]] school.<ref name=":172">Learman, Oliver (editor), ''Encyclopedia of Asian Philosophy'', Routledge, 2001, p. 374.</ref>{{sfn|Cowherds|2010|p=76}}
* The Madhyamaka of [[Je Tsongkhapa]] (1357–1419) argues that emptiness is "an absolute negation" (''med dgag''), which means that everything, including Buddhahood and emptiness itself, is said to be empty. The target of this negation is said to be inherent existence or intrinsic nature. Therefore, in this system, the conventional existence of the world is not negated, only the essentialist superimposition of an intrinsic nature.

====Shentong - 'Empty of other'====
{{Main|Rangtong-Shentong}}
This philosophy is mainly propounded by non-Gelug Tibetan schools. Key figures who propound this view are: The third Karmapa, [[Rangjung Dorje]] (Karma Kagyu), [[Longchen Rabjam]] (Nyingma), [[Dolpopa]] Sherab Gyaltsen (Jonang), [[Sakya Chokden]] (Sakya) and [[Taranatha]] (Jonang).

* [[Dolpopa Sherab Gyaltsen|Dölpopa]]'s (1292–1361) held that ultimate reality is only empty of what is impermanent and conditioned, but it is not empty of its own true nature. Buddhahood is therefore not held to be totally empty in this system, instead, it is an ultimately real self that is filled with infinite Buddha qualities.<ref>Hopkins, 2006, pp 8–15</ref>{{sfn|Brunnholzl|2009|p=108}} This philosophy is very influential among non-Gelug Tibetan schools.
* The Madhyamaka interpretation of [[Gorampa]] (1429–1489) has also been very influential among non-Gelug Tibetan orders.<ref>Thakchoe, Sonam, ''The Two Truths Debate: Tsongkhapa and Gorampa on the Middle Way'', Wisdom Publications, 2007</ref><ref>{{cite encyclopedia|last=Kassor|first=Constance|editor=Edward N. Zalta|title=Gorampa [go rams pa]|url=https://plato.stanford.edu/archives/spr2017/entries/gorampa/|access-date=2021-04-02|encyclopedia=The Stanford Encyclopedia of Philosophy (Spring 2017 Edition)|date=2 May 2011}}</ref> Gorampa's interpretation is an [[Anti-realism|anti-realist]] philosophy which sees emptiness as meaning that all phenomena lack the four extremes: existence, nonexistence, both and neither.<ref>{{cite book |last1=Cabezón |first1=José Ignacio |last2=Dargyay |first2=Geshe |year=2007 |title=Freedom from Extremes: Gampopa's "Distinguishing the Views" and the Polemics of Emptiness |publisher=[[Wisdom Publications]] |isbn=9780861715237|page=50}}</ref> Therefore, in this interpretation of Madhyamaka, conventional everyday reality is also negated and is seen as unreal, illusory, and ultimately non-existent since they are just conceptual fabrications.{{sfn|Cowherds|2010|p=82}}

Other important presentations include:
* [[Mikyö Dorje, 8th Karmapa Lama|Eighth Karmapa Mikyö Dorje]]'s commentary on Chandrakırti's Entering the Middle Way, entitled ‘Chariot of the Dagpo Kagu Siddhas’.<ref>''Chariot of the Dagpo Kagu Siddhas'', Snow Lion Publications, 2008</ref>
* [[Wangchuk Dorje, 9th Karmapa Lama|Ninth Karmapa Wangchuk Dorje]]'s commentary entitled ‘Feast for the Fortunate’.<ref>Dewar, Tyler, ''Feast for the Fortunate'', Snow Lion Publications, 2005</ref>
* Pawo Rinpoche Tsuglag Trengwa's ‘Exposition of The Entrance to the Bodhisattva's Way of Life, the Essence of the Immeasurable, Profound, and Vast Ocean of the Dharma of the Great Vehicle’.<ref>Brunnhölzl, Karl, ''The Center of the Sunlit Sky: Madhyamaka in the Kagyü Tradition'', Snow Lion Publications, 2004, pp.617-790</ref> The ninth chapter of this text propounds many of Mikyö Dorje's explanations on Madhyamaka.